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American Communication Theories and African Communication Research: Needjor a Philosophy of African Communication by Dr Africa Media Review Vol. 1. No. 2. 1987 © African Council on Communication Education American Communication Theories and African Communication Research: Needjor a Philosophy of African Communication by Dr. Charles Okigbo* Abstract This paper argues the case for a philosophy of communication in Africa so as to give meaning and direction of African communication research. Observing that philosophy as an activity is not alien to Africa, the author contends that it is the absence of a philosophy of communication in Africa that accounts for the lack of theoretical orientation in African communication research. He reviews the major American mass communication theories, and demonstrates that each of them is based on some American philosophy or world view. He then argues that any appropriate philosophy of mass communication in Africa must originate from African philosophy, defined in a fairly broad manner. Risumi Cet article prdconise une philosophic de la communication en Afrique afin de donner sens et direction a la recherche en matiere de communication sur le continent. En faisant remarquer que la philosophic en tant qu'activite' n'est pas e'trangere a l'Afrique, l'auteur soutlent que c'est l'absence d'une philosophic de la communication qui explique le manque d'orientation the'orique de la recherche en communication en Afrique. D passe en revue les grandes theories ame'ricaines sur la communication de masse et demontre que chacune d' elle est base^e sur une philosophic ou une vision du monde ame'ricaine. II affirme, des lors qu'une philosophic appropriate de la communication de masse en Afrique doit avoir son origine dans la philosophic Africalne, definie de manie"re assez generale. *Dr. Charles Okigbo is a Lecturer of the Department of Mass Communication, University of Nigeria. Nsukka, Nigeria. 18 Introduction Mass communication as an academic discipline is a newcomer in African Higher education, which itself is not yet fully developed. Today, even after more than three decades of teaching mass communication and journalism in African institutions of higher learning, the discipline has not made the mark expected of lt.l African communication scholars have not yet developed authentic theories of African communication, nor has a veritable research tradition been established as a means of dealing with the myriad of social communication problems prevailing on the sprawling continent. The ferment in the communication field which is evident in American and European communication scholarship has not been felt in Africa.2 The African communication environment is still very dormant and tranquil because of the social and political climates that are primarily anti-intellectual, and the dearth of trained communication scholars with active interest in expanding the horizons of knowledge and inquiry in the field. Communication scholarship is supposed to contribute to the development of theory, as a result of research in the field. This tripartite relationship is evident in American communication schqlarship, which contributes copiously through research, to theoFy development. One century of American communication scholarship has given rise to numerous research studies, the results** of which have contributed to the formulation of such communication theories as gate-keeping, agenda-setting, uses and gratification and media imperialism. The experience in Africa, so far, has shown that three decades of communication education have not resulted in many research studies. More unfortunately, no theories have been developed to assist in scholarly explication of the African communication context. This is the direct antithesis of the American situation where communication scholarship led to numerous research efforts, the results of which are the many theories in the books now. Such theories are now providing the framework for further research, giving rise to a generative cycle that promises even greater developments in the field. If there is any lesson to learn from communication scholarship, it is that "no condition is permanent". The ferment in American communicaion today was not always as volatile or active. For instance, in the Spring of 1959 issue of Public Opinion Quarterly, Bernard Berelson caused a big stir with his categorical statement 19 that communication research was "withering away."3 To this serious indictment, Wilbur Schramm replied that the corpse of communication research seemed extraordinarily Iively4, and David Reisman wondered how the field could be anything but active when creative researchers were obtaining exciting results from even small-scale investigations.5 Since Berelson's 1959 indictment, communication research has advanced further, belying the charge that it was withering. This is because communication is an essential human function. As Schramm noted, "wherever communication is, we can look for a social relationship of some kind; wherever there is a social relationship, we can expect to find a communication relationship."6 This is what he calls a unique perspective of communication, to stress the point that communication is always a part of something and presents a relationship not only between individuals, but also between relationships. Not surprisingly a wide variety of scholars are studying a bewildering variety of social problems from a communication perspective. Some of these are social change, organizational climate, politics, business relations, intercultural and international affairs, youth and society, health care, educational technology, agricultural communication and development communication. From the results of research in these areas, the conceptual pieces that can be collated to form definitive communication theories abound. In fact, in some cases, such theories have been formulated. Ironically, this creative ferment in American scholarship has not yet been introduced in African communication scholarship and so even though social problems approachable from a communication perspective abound, there are no concerted efforts at formulating theoretical propositions for their solutions. 1. African Communication Philosophy One important reason for this malaise is the general absence of a philosophy of African communication. In spite of the old age of African civilization, a culture of intellectualism and philosophical scholarships has not yet been nurtured to a high degree. There is no doubt Africa has a rich philosophical tradition, especially when we understand philosophy as an activity that is done and not something read or watched. It is a misconception to think of philosophy as "a series of difficult-to-read opinions" rather than as an activity or series of activities aimed at answering primordial questions (or questions about the first principle in llving).7 The questions are often asked about the nature of our responsibilities, 20 in society, our ideas of God, death, duty, altruism, militarism, etc. In Sparshott's view, philosophy is "the activity in which a man becomes and remains problematical to himself."*? There is therefore much to philosophize about in African communication. Africans engage in philosophical discources and "philosophy" as an academic discipline is taught in most African universities. In this examination of philosophy among an African group, Nwala observed that philosophy, as both a mode of thinking and a way of life is evident in the people's civilization and culture.9 The expectation for an African communication philosophy is therefore not misplaced. In fact, in a recent study of African philosophy, Onyewuenyi adduced a strong argument to show that Greek philosophy, which is often thought to be the earliest form of formal philosophy, undeniably originated in Africa. In his words, "what is called 'Greek philosophy should be regarded as 'stolen' from Africa... Anybody who knows the history of the Greeks, that they were under African rule for many centuries, and were educated in all disciplines of knowledge by African teachers, will not find this difficult to see."10 These points are corroborated by James, who argues that North Africans (the Egyptians) were the authors of Greek philosophy.ll A philosophy of African communication, when it is fully articulated, developed and nurtured, will contribute immensely in improving our thinking and activities concerning our important daily problems. After all, what is a philosophy if it does not impact significantly on people's lives. As Wittgenstein queried: "what is the use of studying philosophy if all it does for you is to enable you to talk with some plausibility about some obstruce questions of logic, etc., and if it does not improve your thinking about the important questions of everyday life."12 Philosophy is important not only because of the subject matter (essential problems of daily living) but also for the method, which according to Russel is akin to science in that both appeal to "human reason rather than to authority, whether that of tradition or that of revelation."13 This is the point which Breed explained by arguing that if necessity is the mother of invention, philosophy is the mother of science.14 A philosophy of African communication, therefore, is necessary for systematic investigation of communication phenomena and situations in Africa. Without this important element, African communication research will continue to be mostly like shots in the dark. Sometimes we might hit the bull's eye, but we cannot know even when we do. 21 Review of American Communication Theories American communication scholarship has developed a
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